박규태(朴奎泰) 서울대학교 독어독문학과를 졸업하고 동대학원 종교학과에서 석사학위를, 도쿄 대학 대학원 종교학과에서 박사학위를 받았다. (사)한국종교문화연구소 소장을 역임했고, 현재 한 양대학교 일본학과 교수로 재직하고 있다. 주요 저서로 『일본 신사( 神社)의 역사와 신앙』, 『포스 트-옴 시대 일본사회의 향방과 ‘스피리추얼리티’』, 『라프카디오 헌의 일본론』, 『일본정신의 풍경』, 『상대와 절대로서의 일본』, 『아마테라스에서 모노노케 히메까지』, 『애니메이션으로 읽는 일본』 등 이 있고, 주요 역서로 『일본문화사』, 『황금가지』, 『국화와 칼』, 『신도, 일본 태생의 종교시스템』, 『일본 신도사』 등이 있다. ✽ 이 논문은 2008년 정부(교육과학기술부)의 재원으로 한국연구재단의 지원을 받아 연구되었음 ( NRF-2008-362-B00006). 4/ ‘신불(神佛) 애니미즘’과 트랜스휴머니즘 가미(神)와 호토케(佛)의 유희 ✽ 박규태 헨나호텔로봇
cordiaabchao.wordpress.com/2014/08/14/paganroots/) .
Technology 14(2), August, 2005, p.26. 8 Alex McGilvery, “Religion
and Transhumanism,” at Institute for Ethics and Emerging
Technology,
2012(http://ieet.org/index.php/IEET/more/McGilvery20120122) .
9 (AI)
.
10 Ray Kurzweil, The Singularity is Near: When Humans Trascend
Biology, Viking Penguin, 2005.
101 ‘() ’
.
, ‘ ’
, , ,
TH
.
TH
‘’(anthropodicy)
. TH . TH
,
.
.
. (Mark Walker) ‘- ’
(Neo-Irenaean Theodicy) .11
.12 ‘’
.
(homo transcendentalis), ‘ ’
,
(homo scientificus, ) (homo religiosus, )
.13
. , ,
, -, -, , , ‘ ’
TH . (H. De Garis)
11 Mark Walker, “A Neo-Irenaean Theodicy: Evolution, Playing God
and Becoming Gods” (https://
philos.nmsu.edu/faculty-and-staff/mark-walkers-home-page/) .
12 Patrick Hopkins, “Transcending the Animal,” pp.13, 21. 13 Hyun
Woosik, “An East Asian Mathematical Conceptualization of the
Transhuman,” Zygon 51(1),
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102 17
.14
,
.
TH . “
”15 TH
. (A. Amarasingam)
TH
. ‘ ’ TH
.16
(Yuval N. Harari) TH
. (Home Deus) “
” . “ ”
‘-’(techno-religion, ) .
-
, , ,
. - -(techno-
humanism, ) -(data-religion, ) .
21 - , ,
14 Hugo de Garis, “The Artilect War,” Issues 98, March, 2012,
pp.15~16. 15 John G. Messerly, “Transhumanism and the End of
Religion,” 2014 (http://hplusmagazine.com/
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16 Amarnath Amarasingam, “Transcending Technology: Looking at
Futurology as a New Religious Movement,” Journal of Contemporary
Religion 23, 2008, p.2.
103 ‘() ’
‘ ’(homo
deus), []
.17 - ‘ ’
, ‘’(Internet-of-All-
Things) “ ” .
‘ ’18
.19
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(D. Bruere) , TH (, Gnosis),
‘ ’ (Gnosticism)
‘ ’20 .
21
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()
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17 , , , , 2017, 481~483.
18 Stef Aupers, “The Revenge of the Machines: On Modernity, Digital
Technology and Animism,”
AJSS 30(2), 2002, p.213. 19 , , 11 521~522.
20 Dirk Bruere, “Transhumanism: The Final Religion?” at Institute
for Ethics and Emerging
Technology(http://ieet.org/index.php/IEET/more/bruere20150715)
.
21 Hans Moravec, Mind Children: The Future of Robot and Human
Intelligence, Harvard University Press, 1988.
104 17
.”22
“ ”
.
. TH ,
‘’ .23
(D. Chidester) “
” . ‘ ’
,
.24 (R.M.
Geraci) TH
‘ ’ . TH
, ,
.25
‘ ’ ‘ ’ ‘ ’
. “21
. (ideology) (fiction)
” . “21
22 , , 31, 2017, 223~224.
23 Christopher Hook, “The Techno Sapiens Are Coming,” Christianity
Today, January 1, 2004(http://
www.christianitytoday.com/ct/2004/january/1.36.html); David Pauls,
“Transhumanism: 2000 Years in the Making,”
2005(http://www.cbc-network.org/2006/11/transhumanism-2000-years-in-the-
making/) .
24 David Chidester, Authentic Fakes, University of California
Press, 2005, pp.vii~viii. 25 Robert M. Geraci, “The Popular Appeal
of Apocalyptic AI,” Zygon 45(4), December, 2010, p.1011.
105 ‘() ’
, .
,
.
.”26 ‘’
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.
TH, TH,
· · TH , ,
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TH .
40 Casper B. Jensen & Anders Blok, “Techno-animism in Japan:
Shinto Cosmograms, Actor-network Theory, and the Enabling Powers of
Non-human Agencies,” Theory, Culture & Society 30(2), pp.87,
97.
41 Casper B. Jensen & Anders Blok, “Techno-animism in Japan,”
p.84. 42 , - ‘’, , 2015, 363~364.
110 17
“- ”
.
-
. - -
‘ ’47 , <
> <>
.48
“ ?”
.
.
. ‘ ’
TH
.
46 Stef Aupers, “The Revenge of the Machines,” p.200, pp.216~218.
47 (Bruce Mazlish) ‘ ’
. ,
.
. TH . ,
, 50.
48 Park Kyutae, “A Study on Mamoru Oshii: Identity and Border in
Japanese Animation,” 15, 2008, 121~129 .
113 ‘() ’
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”49 .
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. <> “
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49 , ‘ ’ : <> <> ,
7(4), 2007, 152.
50 , “ .” , <> <>
, 15, 2005, 169 21. 51
‘’ .
52 Matthew Poulter, Your Effort to Remain What You Are is What
Limits You: Transhumanism in the Films of Mamoru Oshii, MA thesis
in Film Studies, Carleton University, Ottawa, Ontario, 2014,
pp.85~86.
114 17
97 Emir Somer, Human-robot Relationship in Anime Films, M.A. thesis
in Department of Communi- cation Sciences, Kadir Has University,
2010, pp.27, 34.
98 Robert M. Geraci, “Spiritual robots,” p.237. 99 Mori Masahiro,
The Buddha in the Robot: A Robot Engineer’s Thoughts on Science and
Religion, trans.
Charles S. Terry, Kosei Publishing, 1981, p.174.
132 17
.
.
.
.
. .100
“ ” ‘
’(reciprocality) . (
) ()
.
-
.
.
.
TH
. TH
· · ,
TH , ‘-’(trans-spirituality)
.101 - -
.
100 Mori Masahiro, The Buddha in the Robot, p.179. 101 James
Hughes, “The Compatibility of Religious and Transhumanist Views of
Metaphysics, Suffer-
ing, Virtue and Transcendence in an Enhanced Future,” 2011,
pp.5~6.
133 ‘() ’
5. :
TH .
(Francis Fukuyama), (Michael Sandel), (Stephen
Hawking), (Elon Musk) TH
.
?
‘’ ‘’.
TH
.
(, god-man)
.
TH
- - -
.
,
.
‘ ’(aesthetic Japan) ,
‘ ’(Japanese the beautiful)
.
103 Alf Hornborg, “Animism, Fetishism, and Objectivism as
Strategies for Kwowing(or not Knowing) the World,” Ethnos 71(1),
2006, pp.23~24.
104 Casper B. Jensen & Anders Blok, “Techno-animism in Japan,”
p.92. 105 Anne Allison, Millennial Monsters, p.13. 106 , :
, 17, 2012; , ‘
’: , 36, 2012 .
107 , , NTT, 2005.
135 ‘() ’
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108 , , 241~242.
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328
mediator
Several criticisms have been raised against human enhancement. A
central dividing line
in current human enhancement debate has been drawn between
transhumanists and bio-
conservatives. The main focus of the debate has been whether there
is any principled reason
to ban human enhancement. In this paper, I claim that we need to
change the focus of
debate by considering biopolitical factors more seriously. The more
important question in
human enhancement debate should be how can we regulate and control
developments and
applications of human enhancement technologies in a democratic way
for the purpose of
promoting social equality and human values, rather than the current
focus on whether we
should pursue or ban enhancement technologies. Thus, I propose that
human enhancement
debate needs to be reconfigured between libertarian transhumanists
and techno-progressives,
so that the problems of social justice and inequality get their
more deserving considerations.
And by taking the side of techno-progressives, I will discern two
senses within the concept of
autonomy and reevaluate the relation between autonomy and social
justice.
transhumanism, biopolitics, autonomy, social justice
“Shinbutsu-animism” and Transhumanism: The Game of Kami and
Hotoke
| PARK Kyu Tae
The purpose of this essay is to closely examine how had the
Japanese concepts of Kami( ) and
Hotoke(), which have originated from Shinto and Buddhism
respectively and are often said
to be animistic, influenced greatly on the culture of Japanese
technology. Thus, I pay special
attention to the relationship between transhumanism and religion,
which are deeply associated
with “religious transhumanism” among the various types of
transhumanism. In so doing,
I will present the notion of “shinbutsu( )-animism” by applying the
stream of thinking
from neo-animism to techno-animism to the case of technological
Japan after taking into
careful considerations for diverse discourses related to the
compatibility of transhumanism
and religion. Furthermore, those concepts of Kami and Hotoke will
be analyzed from the
perspective of “shinbutsu-animism.” Finally, I will reconsider how
technological Japan is related
to religion by focusing on several keywords such as game-mind,
trans-spirituality, hybrid, and
mono-no-aware.
kami, hotoke
Posthuman Imagination in Japanese Science Fiction | SHIN
Ha-kyoung
Science fictions in Japan introduce the development of various
sciences, such as information
and communication technology, neuroscience, cognitive science,
computer-neural networking,
5.
